仲景着《伤寒杂病论》十六卷，以明伤寒初起及伤寒杂出之病。后人宝藏之，改题曰《
金匮
玉函方》。是以《外台》引之，概称张仲景《伤寒论》，（于原书摘称二字者，犹《肘后备
急》单称《肘后》，亦引证家之一例，）《证类本草》引之，概称《金匮玉函方》，一从其
初，一从其后也。当时以十六卷文繁而有删本二∶其一，就原书逐篇删存要略，并为三卷，
题曰《金匮玉函要略方》，后为仁宗时王洙所得；其一，就原书删杂病以下等卷，存脉法、
六经及治法、诸可不可等十卷，题曰《伤寒论》，而削“杂病”二字，即今本《伤寒论》也
。此书行而删余之卷亡，十六卷原书不可得见矣。故林序云∶张仲景为《伤寒论》合十六卷
，今世但传《伤寒论》十卷，《杂病》未见其书也。林氏又以《伤寒论》十卷，校《金匮玉
函要略方》，知其上卷伤寒文多节略，至中、下卷杂病及方疗妇人，无本可校，虽有节略，
不能的知。（以《脉经》卷七、八、九校之，知其是节略。）断去上卷，分中、下二卷为三卷
，改题曰《金匮方论》，即今本《金匮要略》也。自是以来，不可复合矣。吁！唐宋人于仲
景书任意分并，其不绝仅如线耳。近又移第其文，以就己意，考古者宜何如珍惜也！
张仲景撰写《伤寒杂病论》共十六卷，旨在阐明伤寒初起以及伤寒夹杂其他病症的情况。后人将其珍藏，改题为《金匮玉函方》。因此，《外台秘要》引用它时，一概称为张仲景的《伤寒论》，（对于原书中只摘取两个字的，就像《肘后备急方》单称《肘后方》一样，这也是引证文献的一种惯例。）《证类本草》引用它时，一概称为《金匮玉函方》，一个是依据其最初的名字，一个是依据后来的名字。当时因为十六卷的文字繁多，所以有了删减本两种：其一，在原书基础上逐篇删减保留概要，合并为三卷，题名为《金匮玉函要略方》，后来在宋仁宗时期被王洙得到；其二，在原书基础上删除杂病以下的各卷，保留脉法、六经及治法、诸可不可等十卷，题名为《伤寒论》，并删去“杂病”二字，这就是现今流传的《伤寒论》版本。此书流行后，被删减剩余的卷册便失传了，十六卷的原书再也无法见到了。所以林亿在序言中说：张仲景编写《伤寒论》合为十六卷，如今世间只流传《伤寒论》十卷，《杂病》部分未见其书。林亿又用《伤寒论》十卷来校勘《金匮玉函要略方》，发现其上卷伤寒部分的文字多有节略，至于中卷、下卷关于杂病以及方药治疗妇女疾病的内容，没有原本可以校勘，虽然有节略，也不能确切知晓。（通过用《脉经》第七、八、九卷进行校勘，知道那是节略的结果。）于是决定去掉上卷，将中、下两卷分为三卷，改题为《金匮方论》，这就是现今版本的《金匮要略》。从此以后，就无法再重新组合成原貌了。唉！唐宋时期的人对张仲景的书籍任意分合，其传承几乎像细线一样微弱。近来又有人移动文章的次序，以迎合自己的意图，研究古人的学者应当如何珍惜这些古籍啊！
Zhang Zhongjing authored the *Shanghan Zabing Lun* (Treatise on Cold Pathogenic and Miscellaneous Diseases) in sixteen volumes, aiming to clarify the initial onset of cold damage (Shanghan) as well as conditions where cold damage is complicated by other diseases. Later generations treasured this work and retitled it *Jingui Yuhan Fang* (Golden Casket Jade Box Formulas). Consequently, when citing it, the *Waitai Miyao* (Essential Prescriptions Worth a Thousand Gold for Emergencies) generally refers to it as Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage), (a practice similar to how the *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies) simply cites the *Zhouhou*, representing a convention in textual citation.) The *Zhenglei Bencao* (Compendium of Materia Medica organized by category) generally refers to it as *Jingui Yuhan Fang*, one following its original title and the other its later title. At that time, due to the voluminous nature of the sixteen-volume text, two abridged versions were produced: One was created by selectively retaining essential summaries from each chapter of the original text, condensed into three volumes, and titled *Jingui Yuhan Yaolue Fang* (Essential Summary Formulas of the Golden Casket Jade Box); this version was later discovered by Wang Zhu during the reign of Emperor Renzong of Song. The other was produced by deleting the volumes concerning miscellaneous diseases from the original text, retaining ten volumes covering pulse diagnosis, the Six Channels (Liu Jing), treatment methods, and contraindications ("Ke Bu Ke"), and titled *Shanghan Lun*, with the characters "Zabing" (Miscellaneous Diseases) removed; this is the extant version of the *Shanghan Lun*. As this book became popular, the remaining deleted volumes were lost, and the original sixteen-volume text could no longer be seen. Therefore, Lin Yi stated in his preface: Zhang Zhongjing compiled the *Shanghan Lun* into sixteen volumes, but today only ten volumes of the *Shanghan Lun* are transmitted, while the book on "Miscellaneous Diseases" has not been seen. Lin Yi further collated the ten volumes of the *Shanghan Lun* against the *Jingui Yuhan Yaolue Fang*, discovering that the upper volume regarding Shanghan had many abbreviated passages. Regarding the middle and lower volumes concerning miscellaneous diseases and gynecological treatments, there was no original text available for collation; although abbreviations existed, their exact content could not be definitively known. (Collation with volumes seven, eight, and nine of the *Mai Jing* (Pulse Classic) confirmed these were indeed abbreviations.) He therefore decided to discard the upper volume and divide the middle and lower volumes into three, retitling it *Jingui Fanglun* (Discussions on Golden Casket Formulas), which is the current version of the *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet). Since then, it has been impossible to recombine them into their original form. Alas! Scholars of the Tang and Song dynasties arbitrarily divided and combined Zhang Zhongjing's works, leaving their transmission as thin as a thread. Recently, others have rearranged the order of the texts to suit their own intentions; how should scholars of antiquity cherish these ancient texts!